<HTML><HEAD><TITLE>THE WHOLENESS OF LIFE PART II CHAPTER 15 2ND PUBLIC TALK BROCKWOOD PARK 28TH AUGUST 1977 'WHEN THE ME IS NOT, THEN COMPASSION COMES INTO BEING'</TITLE>
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<FONT size=5 color=black><B>THE WHOLENESS OF LIFE PART II CHAPTER 15 2ND PUBLIC TALK BROCKWOOD PARK 28TH AUGUST 1977 'WHEN THE ME IS NOT, THEN COMPASSION COMES INTO BEING'</B></FONT><br><br><br><DIV class='PP2'>No guru and no system can help one to understand oneself. Without understanding oneself there is no raison d'etre to find out that which is right action, that which is truth.  In investigating one's consciousness one is investigating the whole human consciousness - not only one's own - because one is the world and when one observes one's own consciousness one is observing the consciousness of mankind - it is not something personal and self-centred.
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One of the factors in consciousness is desire.  From perception, contact and sensation, thought creates the image and the pursuit of that image is the desire to fulfil, with all the frustration and the bitterness following from that.  Now, can there be an observation of sensation not ending in desire?  Just to observe.  Which means one has to understand the nature of thought, because it is thought that gives continuity to desire; it is thought that creates the image out of sensation followed by the pursuit of that image.
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Thought is the response of memory, experience and knowledge, stored up in the brain.  Thought is never new, it is always from the past.  Thought, therefore, is limited.  Although it has created innumerable problems yet it has also created the extraordinary world of technology - marvellous things it has done.  But thought is limited because it is the outcome of the past, therefore it is time-binding.  Thought pretends to conceive the immeasurable, the timeless, something beyond itself; it projects all kinds of illusory images.  Can one observe the whole movement of desire without images and the pursuit of those images; without thereby becoming involved in frustration, in the hope of fulfilment and so on?  Just to observe the whole movement of desire; to become aware of it.
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Can one psychologically be free yet not be caught up in the illusion that one is free?  That illusion comes about when one says to oneself.  "I must be free from fear" - which is the movement of desire.  Having understood the nature of desire and its movement, its images, its conflicts, then one can look at fear in oneself and not deceive oneself that one is psychologically free from fear.  Then one can go into the whole question of fear; not a particular form of fear, but go to the very root of fear, which is much simpler and quicker than taking the various branches of fear and trimming them. By observing the totality of fear then come to the root of it.  One can only go to the root of it when one observes the totality of the various forms of fears - observe, become aware of them, but not try to do something about them.  By observing the whole tree of fear, with all the branches, with all its various qualities, all its divisions, go to the very root of it.
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What is the root of fear, psychologically?  Is not the root of fear, time? - what might happen tomorrow, or in the future; what might happen if one does not do certain things.  Time as the past, time as what might happen now or in the future; is not the root of fear and time the movement of thought?
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The root of fear is the movement of time; which is thought as measure.  Can one observe, can one be aware of this movement, not controlling it, suppressing it, or escaping from it, but just observing aware of its total movement?  One is aware of this total movement of thought as time and measure - I have been, I shall be, I hope to be - one is choicelessly aware of this fact and remaining with it, not moving away from what actually is.  What actually is, is the movement of thought, which says: "I have been hurt in the past and I hope I shall not be hurt in the future." That very process of thinking is fear - taking that as an example.  Where there is fear, obviously there is no affection, there is no love.
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A great part of consciousness is the enormous desire for and the pursuit of pleasure.  All religions have said do not pursue pleasure, sexual or any kind of pleasure because you have given your life over to Jesus, or Krishna; they advocate suppressing desire, suppressing fear, suppressing any form of pleasure.  Every religion has talked about it endlessly.  We are saying: on the contrary do not suppress anything, do not avoid anything.  Do not analyse one's fear - just observe.  All human beings are caught in this pursuit of pleasure and when that pleasure is not given there is hatred, violence, anger and bitterness.  So one must understand this pur- suit, this enormous urge for pleasure which human beings have throughout the world.
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The function of the brain is to register, as a computer registers.  It registers pleasure, and thought gives the energy and the drive to pursue pleasure.  One has had pleasure of various kinds yesterday: they are registered.  Then thought says there must be more and thought then pursues the more.  The more then becomes pleasure; the desire for continuity of pleasure is given vitality and driven by thought - thinking about it, today or tomorrow, later on.  That is the movement of pleasure.  Now: is it possible to register only that which is absolutely necessary and nothing else?  We are continually registering so many things unnecessarily and so building up the self, the me - "I am hurt; I am not what I should be; I must achieve what I think should be", and so on.  The whole of this registration is an action of giving importance to the self.  Now we are asking: Is it possible to register only that which is absolutely necessary?  What is absolutely necessary? - not all the things the psyche builds up, which are memories.
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What is necessary to register and what is not necessary to register?  The brain is occupied all the time with registering, therefore there is no tranquillity, no quietness, whereas if there is a clarity as to what is to be registered and what is not to be registered then the brain is quieter - and that is part of meditation.
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Are the things that one registers psychologically necessary at all?  Anything that you hold psychologically is unnecessary.  By holding those things, registering those things, by the brain holding on to them, it attains a certain security; but that security is merely the me that has gathered all the psychological hurts and imprints.  So we are saying: to register anything psychologically and hold it is absolutely unnecessary - one's beliefs, one's dogmas, one's experiences, one's wishes and desires, they are all totally unnecessary.  So, what is it that is necessary?  Food, clothes and shelter - nothing else.  This is a tremendous thing to understand in oneself; it means that the brain is no longer the accumulating factor of the me.  The brain is rested, tranquil and it needs considerable tranquillity; but it has always sought that tranquillity, that security, in the me which is the accumulation of all the past registrations, which are just memories, therefore worthless - like collecting a lot of dead ash and giving tremendous importance to it.
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To register only that which is absolutely necessary; it is a marvellous thing if one can go into it and do it because then there is real freedom - freedom from all the accumulated knowledge, tradition, superstition and experience, which have all built up this enormous structure to which thought clings as the me.  When the me is not, then compassion comes into being and that compassion brings clarity.  With that clarity there is skill.
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Where there is unnecessary registration there is no love.  If one wants to understand the nature of compassion one has to go into this question of what love is and whether there is such a thing as love without any form of attachment with all its complications, with all its pleasures and fears. </DIV></TD></TR></TABLE></BODY></HTML>
